Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
120. For whosoever has been born and whosoever shall be born must act in such a way that, when the moment comes to leave this world, he may have Paradise as his portion and Gardthm4n as his reward. 21. There is a passage in which Hérmazd said to Zarathustra: ‘I created, O Spitama Zarathustra! good renown and salvation of the soul ;’ 22. (That is to say, good renown in this world and salvation of the soul in the next ’). And in case of doubt we must consider as being saved, 23. Him who, for all we have seen and known, has been a believer in body and soul, and has rejoiced Hérmazd and afflicted Ahriman, 24. And whoever has had this for his main object, or has been the source of this benefit, that from him should flow prosperity and joy, and from him should flow no harm and no pain. And there is a passage in which the soul says to the body ¢ 25. Aad mam tanvé ithyéganguhaiti manya manangha humatem. 1 Vd. XIX, 33, and notes 4, 5. 2 See above, p. 253, § 4, note 5. * Asho, ‘holy, blessed, saved;’ in opposition to drvant, ‘wicked, damned.’ * Supplied from the Pahlavi transcription. 376 FRAGMENTS OF THE NASKS. O thou, my perishable body, think good thoughts with thy mind! 26. Aad mam tanvé ithyéganguhaiti hizva mrdidhi hdkhtem. O thou, my perishable body, speak good words with thy tongue ! 27. Aad mam tanvé ithyéganguhaiti zastaéibya vareza hvarestem shyaothanem. O thou, my perishable body, do good deeds with thy hands! 28. M4 mam tanvé ithyéganguhaiti angr4i vairé fraspaydis yim khrvamtem Aithivamtem, yim daévim afraderesavaztem frakeretad angré mainyus péurumahrké bunem angheus temanghahé yad ereghaté daozanghahé. O thou, my perishable body, do not throw me down into the Var of Angra Mainyu}, terrible, dreadful, (frightful), dark, undiscernible (for the darkness there is so dense that it can be grasped with the hand’), which Gan& Mainyu fabricated at the bottom of the dark world of endless hell. 29. There is a passage in which Hérmazd says to Zarathustra : 30. I created, O Spitama Zarathustra! the stars, the moon, the sun, and the red burning fire, the dogs, the birds, and the five kinds of animals?; but, better and greater than all, 1 created the righteous man who has truly received from me the Praise of Asha ¢ in the good Religion. 31. But without any reason men adhere to that } Hell. * See above, p. 66, note 5. Cf. Arda Viraf XVIII. 8 See Yt. XIII, 10 and note. ‘ The recitation of the Ashem Vohd, the epitome of religion. \ VIII. AOGEMAIDE. 377 evil guide, Passion, created by the demons; so that they do not think of Fate, 32. And by the bent of their nature they forget death. 33. They do not keep in mind the working of Time and the transientness of the body, 34. They ever go wandering about on the way of desire, . 35. They are tossed in doubt by evil Passion, 36. They clothe themselves with spite, in the course of strife, for the sake of vanishing goods ; 37. They are intoxicated with pride in their youth,
2They ever go wandering about on the way of desire, . 35. They are tossed in doubt by evil Passion, 36. They clothe themselves with spite, in the course of strife, for the sake of vanishing goods ; 37. They are intoxicated with pride in their youth, 38. And shall be full of regrets at the end of their time. 39. For if one say: ‘On this earth of the seven Karsvares there is somebody going to die,’ everybody ought to think: ‘ Perhaps it is I,’ 40. Had he sense enough to know that every creature that has been created and has had existence shall die, and that the unseen, deceiving Astivihad'! comes for every one. 41. Hamaséid* pard avanghd isezté mashyékaunghé (‘All men wish for supplies’). (Now) when a man sets out on a journey, he takes provisions with him ; 42. If it be for one day’s march, he takes provisions for two days; 43. If it be for two days’ march, he takes provisions for three ; 1 Astivihad, Asti-vahat, Ast6-vidhétu; see Vd. V, 8 and note 2. * From the Pahlavi transcription. The printed edition has ameshakid, 378 FRAGMENTS OF THE NASKS. 44. If it be for ten days’ march, he takes provisions for fifteen ; 45. And he thinks that he will come back in health to his well-beloved friends, parents, and brethren. 46. How then is it that men take no provisions for that unavoidable journey, _ 47. On which one must go once for all, for all eternity ? 48. Kim aoshanghau aoshanguhaiti dstem isaiti tanva, 4im uruna, 4im frazainti, Aim va gaéthahvd mahrkathem ? How is it that a mortal can wish for another mortal the annihilation of his body (that his body should be no more’), or of his soul (that his soul should be damned), or death for his children or for his cattle (that his cattle should perish’), if he has sense enough to know that he himself is mortal ? 49. AnAmarezdiké zt asti havai marezdikai. For he is pitiless to himself (he does not pity himself ') and none of the others shall pity him. 50. Blind are all those who, on this earth, do not follow the religion, do not benefit the living, and do not commemorate the dead. 51. Oiuim tad va... . ayare 4gasaiti, Spitama Zarathustra! aéva va khshapa (‘For there comes a day, O Spitama Zarathustra! or a night’). There comes a day, O Spitama Zarathustra! or a night, when the master leaves the cattle, or the cattle leave the master, or the soul leaves that body full of desires ; 52. But his virtue, which is of all existences the 1 A gloss. Sa VIII. AOGEMAIDE. 379 greatest, the best, the finest, never parts from a man. 53. Ayare A4mithnaiti guyé tanus frayaéré ayan bavaiti hubadhr6é hupaitiznat6', adha aparé ayan duzathrem (‘Every day the living man ought to think that in the forenoon he is happy and in credit ; in the afternoon disgrace may come’). Every day every living body ought to think (for that may happen any day): in the forenoon I am happy, rich, in credit (that is to say, well treated by the king) ;
3Every day every living body ought to think (for that may happen any day): in the forenoon I am happy, rich, in credit (that is to say, well treated by the king) ; 54. And every day other people eagerly wish him evil; that he should be torn away from his palace, that he should have his head cut off and his wealth seized upon. Every day the living body is thrown for food to the birds that fly in the empty sky. 55. This is the way of things on this earth. 56. Deusdatayau fraésta drvanté duzdaunghd (‘It is ignorance that ruins most people, those illinformed’). It is: ignorance* that ruins most people, those ill-informed; both amongst those who have died, and those who shall die. 57. Aad mraod Ahuré Mazdau frakeresté Astévidhétus zirigau (read zivigau ?) apairiay6 (‘Ahura Mazda said: Astévidhétus has been created a destroyer of the living and one whom none escape’). Hérmazd said: Astivihadd has been created for the destruction of mortals (when the mortals see him, they tremble so much that they are unable to ? Corrected from hupaitian4t6 (translated padtraft). * Ignorance of their mortal destiny. 380 FRAGMENTS OF THE NASKS. struggle with the Drug) and no one escapes him (as said before) '. 58. Yahmad haa naé4is buzgay4d aoshanguhatam mashyanam (‘From whom not one of mortal men can escape’). From whom not one of mortal men can escape ; no one has escaped to this day, and no one will escape hereafter. 59. Noid aéthrapatayé, nédid danhupatayé, ndid sdsevistau, néid asevistau (‘ Neither aéthrapaitis, nor chiefs of countries, neither well-doers, nor evildoers’). Neither the herbed (the Mobed4n Mobed ’), nor the chief of the country (the King of kings’), neither well-doers, nor evil-doers. 60. Néid usyAstaéé, ndid niya (‘ Neither those who run up, nor those who go down ). Neither those who run up (those who fly in the empty sky), like Kahés‘; with all his strength and kingly glory, he could not escape from Astivihad. 61. Nor those who go down deep (who hide themselves under the earth), like Afrasy4b the Turk, who made himself an iron palace under the earth, a thousand times the height of a man, with a hundred columns ®; 62. In that palace he made the stars, the moon, and the sun go round, making the light of day. 63. In that palace he did everything at his pleasure, 64. And he lived the happiest life. 1 Cf. § 40. 2 The chief of the religion, the high-priest. * The Shahanshah. * Cf. above, p. 262, note 7. > See Yt. V, 41 and notes 1, 2. VIII. AOGEMAIDE:. 381 65. With all his strength and witchcraft, he could not escape from Astivihad. 66. Naédha frakanem anhau zemé6 yad pathanayau skarenayau diraéparayau. Nor he who dug this wide, round earth, with extremities that lie afar, like Dahak, 67. Who went from the East to the West, searching for immortality and did not find it. 68. With all his strength and power, he could not escape from Astivihad.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
120. For whosoever has been born and whosoever shall be born must act in such a way that, when the moment comes to leave this world, he may have Paradise as his portion and Gardthm4n as his reward. 21. There is a passage in which Hérmazd said to Zarathustra: ‘I created, O Spitama Zarathustra! good renown and salvation of the soul ;’ 22. (That is to say, good renown in this world and salvation of the soul in the next ’). And in case of doubt we must consider as being saved, 23. Him who, for all we have seen and known, has been a believer in body and soul, and has rejoiced Hérmazd and afflicted Ahriman, 24. And whoever has had this for his main object, or has been the source of this benefit, that from him should flow prosperity and joy, and from him should flow no harm and no pain. And there is a passage in which the soul says to the body ¢ 25. Aad mam tanvé ithyéganguhaiti manya manangha humatem. 1 Vd. XIX, 33, and notes 4, 5. 2 See above, p. 253, § 4, note 5. * Asho, ‘holy, blessed, saved;’ in opposition to drvant, ‘wicked, damned.’ * Supplied from the Pahlavi transcription. 376 FRAGMENTS OF THE NASKS. O thou, my perishable body, think good thoughts with thy mind! 26. Aad mam tanvé ithyéganguhaiti hizva mrdidhi hdkhtem. O thou, my perishable body, speak good words with thy tongue ! 27. Aad mam tanvé ithyéganguhaiti zastaéibya vareza hvarestem shyaothanem. O thou, my perishable body, do good deeds with thy hands! 28. M4 mam tanvé ithyéganguhaiti angr4i vairé fraspaydis yim khrvamtem Aithivamtem, yim daévim afraderesavaztem frakeretad angré mainyus péurumahrké bunem angheus temanghahé yad ereghaté daozanghahé. O thou, my perishable body, do not throw me down into the Var of Angra Mainyu}, terrible, dreadful, (frightful), dark, undiscernible (for the darkness there is so dense that it can be grasped with the hand’), which Gan& Mainyu fabricated at the bottom of the dark world of endless hell. 29. There is a passage in which Hérmazd says to Zarathustra : 30. I created, O Spitama Zarathustra! the stars, the moon, the sun, and the red burning fire, the dogs, the birds, and the five kinds of animals?; but, better and greater than all, 1 created the righteous man who has truly received from me the Praise of Asha ¢ in the good Religion. 31. But without any reason men adhere to that } Hell. * See above, p. 66, note 5. Cf. Arda Viraf XVIII. 8 See Yt. XIII, 10 and note. ‘ The recitation of the Ashem Vohd, the epitome of religion. \ VIII. AOGEMAIDE. 377 evil guide, Passion, created by the demons; so that they do not think of Fate, 32. And by the bent of their nature they forget death. 33. They do not keep in mind the working of Time and the transientness of the body, 34. They ever go wandering about on the way of desire, . 35. They are tossed in doubt by evil Passion, 36. They clothe themselves with spite, in the course of strife, for the sake of vanishing goods ; 37. They are intoxicated with pride in their youth,
2They ever go wandering about on the way of desire, . 35. They are tossed in doubt by evil Passion, 36. They clothe themselves with spite, in the course of strife, for the sake of vanishing goods ; 37. They are intoxicated with pride in their youth, 38. And shall be full of regrets at the end of their time. 39. For if one say: ‘On this earth of the seven Karsvares there is somebody going to die,’ everybody ought to think: ‘ Perhaps it is I,’ 40. Had he sense enough to know that every creature that has been created and has had existence shall die, and that the unseen, deceiving Astivihad'! comes for every one. 41. Hamaséid* pard avanghd isezté mashyékaunghé (‘All men wish for supplies’). (Now) when a man sets out on a journey, he takes provisions with him ; 42. If it be for one day’s march, he takes provisions for two days; 43. If it be for two days’ march, he takes provisions for three ; 1 Astivihad, Asti-vahat, Ast6-vidhétu; see Vd. V, 8 and note 2. * From the Pahlavi transcription. The printed edition has ameshakid, 378 FRAGMENTS OF THE NASKS. 44. If it be for ten days’ march, he takes provisions for fifteen ; 45. And he thinks that he will come back in health to his well-beloved friends, parents, and brethren. 46. How then is it that men take no provisions for that unavoidable journey, _ 47. On which one must go once for all, for all eternity ? 48. Kim aoshanghau aoshanguhaiti dstem isaiti tanva, 4im uruna, 4im frazainti, Aim va gaéthahvd mahrkathem ? How is it that a mortal can wish for another mortal the annihilation of his body (that his body should be no more’), or of his soul (that his soul should be damned), or death for his children or for his cattle (that his cattle should perish’), if he has sense enough to know that he himself is mortal ? 49. AnAmarezdiké zt asti havai marezdikai. For he is pitiless to himself (he does not pity himself ') and none of the others shall pity him. 50. Blind are all those who, on this earth, do not follow the religion, do not benefit the living, and do not commemorate the dead. 51. Oiuim tad va... . ayare 4gasaiti, Spitama Zarathustra! aéva va khshapa (‘For there comes a day, O Spitama Zarathustra! or a night’). There comes a day, O Spitama Zarathustra! or a night, when the master leaves the cattle, or the cattle leave the master, or the soul leaves that body full of desires ; 52. But his virtue, which is of all existences the 1 A gloss. Sa VIII. AOGEMAIDE. 379 greatest, the best, the finest, never parts from a man. 53. Ayare A4mithnaiti guyé tanus frayaéré ayan bavaiti hubadhr6é hupaitiznat6', adha aparé ayan duzathrem (‘Every day the living man ought to think that in the forenoon he is happy and in credit ; in the afternoon disgrace may come’). Every day every living body ought to think (for that may happen any day): in the forenoon I am happy, rich, in credit (that is to say, well treated by the king) ;
3Every day every living body ought to think (for that may happen any day): in the forenoon I am happy, rich, in credit (that is to say, well treated by the king) ; 54. And every day other people eagerly wish him evil; that he should be torn away from his palace, that he should have his head cut off and his wealth seized upon. Every day the living body is thrown for food to the birds that fly in the empty sky. 55. This is the way of things on this earth. 56. Deusdatayau fraésta drvanté duzdaunghd (‘It is ignorance that ruins most people, those illinformed’). It is: ignorance* that ruins most people, those ill-informed; both amongst those who have died, and those who shall die. 57. Aad mraod Ahuré Mazdau frakeresté Astévidhétus zirigau (read zivigau ?) apairiay6 (‘Ahura Mazda said: Astévidhétus has been created a destroyer of the living and one whom none escape’). Hérmazd said: Astivihadd has been created for the destruction of mortals (when the mortals see him, they tremble so much that they are unable to ? Corrected from hupaitian4t6 (translated padtraft). * Ignorance of their mortal destiny. 380 FRAGMENTS OF THE NASKS. struggle with the Drug) and no one escapes him (as said before) '. 58. Yahmad haa naé4is buzgay4d aoshanguhatam mashyanam (‘From whom not one of mortal men can escape’). From whom not one of mortal men can escape ; no one has escaped to this day, and no one will escape hereafter. 59. Noid aéthrapatayé, nédid danhupatayé, ndid sdsevistau, néid asevistau (‘ Neither aéthrapaitis, nor chiefs of countries, neither well-doers, nor evildoers’). Neither the herbed (the Mobed4n Mobed ’), nor the chief of the country (the King of kings’), neither well-doers, nor evil-doers. 60. Néid usyAstaéé, ndid niya (‘ Neither those who run up, nor those who go down ). Neither those who run up (those who fly in the empty sky), like Kahés‘; with all his strength and kingly glory, he could not escape from Astivihad. 61. Nor those who go down deep (who hide themselves under the earth), like Afrasy4b the Turk, who made himself an iron palace under the earth, a thousand times the height of a man, with a hundred columns ®; 62. In that palace he made the stars, the moon, and the sun go round, making the light of day. 63. In that palace he did everything at his pleasure, 64. And he lived the happiest life. 1 Cf. § 40. 2 The chief of the religion, the high-priest. * The Shahanshah. * Cf. above, p. 262, note 7. > See Yt. V, 41 and notes 1, 2. VIII. AOGEMAIDE:. 381 65. With all his strength and witchcraft, he could not escape from Astivihad. 66. Naédha frakanem anhau zemé6 yad pathanayau skarenayau diraéparayau. Nor he who dug this wide, round earth, with extremities that lie afar, like Dahak, 67. Who went from the East to the West, searching for immortality and did not find it. 68. With all his strength and power, he could not escape from Astivihad.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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